
class iba/jj^tt 

Book H?j 

Copyright In 



CflEffllGHT DEPOSIT. 



MAN AND HIS 
EDUCATION 



BY 



HENRY C. HAITHCOX, D.D. 




BOSTON 

RICHARD G. BADGER 

THE GORHAM PRESS 



Copyright, 19 19, by Richard G. Badger 



All Rights Reserved 






Made in the United States of America 



The Gorh?im Press, Boston, U. S. A 



IUL 25 ,9l 9 

©CI.A529329 



FOREWORD 

The educational ideas of our country are natural- 
istic rather than religious; humanistic rather than 
divine; materialistic rather than spiritual; rational- 
istic rather than of faith in God over all, in all, 
and working through all, blessed forever more. 
This little book is a brief pointing-out of the way 
of faith and hope and love centering in Christ, the 
Way, the Truth, the Life. May its glimmer and 
gleamings help to clearer vision of the goal of hu- 
manity. May its breath be an inspiration. May 
its touch verify. May its word be a live coal. 
May its pages sparkle with thought. May it be a 
little star of the morning fading away to leave the 
reader facing the rising Sun of Righteousness. 

October 15, 19 18 



CONTENTS 

PART I. THE NATURE OF MAN'S EDUCATION 

CHAPTER PAGE 

I. What Man Is 9 

II. Man, a Soul 12 

III. The Will of Man 15 

IV. Man a Spiritual Being 18 

V. Phases of Human Life 21 

VI. Moral Types 25 

VII. The Essential in Man's Education ... 30 

VIII. The Field of Man's Consciousness ... 35 

IX. His World-Consciousness 39 

X. His God-Consciousness 42 

PART II. THE MEANS OF MAN'S EDUCATION 

I. The Word of Man 49 

II. The Senses of Man 51 

III. Objective Nature 54 

IV. The Vegetable Kingdom 57 

V. The Animal Kingdom 59 

VI. The Human Kingdom 62 

VII. Adaptation of Means 65 

PART III. METHOD OF MAN'S EDUCATION 

I. The Pouring-in Method 71 

II. The Drawing-out Method 75 

5 



6 CONTENTS 

CHAPTER PAGE 

III. Other Methods 79 

IV. Results of Wrong Methods 84 

V. The Ideal Method 88 



PART IV. THE IDEAL OF MAN'S EDUCATION 

I. The Ideal Propaganda 95 

II. The Ideal at Work 99 

III. The Ideal at Work Among Sovereignties . 102 

IV. The Ideal at Work in the School Among 

Sovereignties 106 



PART I 
THE NATURE OF MAN'S EDUCATION 



Man and His Education 



CHAPTER I 



WHAT MAN IS 



WE think first of man. What is man? Often 
has this question been asked. Thousands of 
years ago it was asked by a man in whom the 
light of God shined. The answer given was that 
he was a little lower than the angels. Others have 
said that he is a little higher than any other crea- 
ture of earth. It may be that in man heaven and 
earth touch each other. In him spirit and matter 
blend. He is akin to God who is spirit. He is 
related to the earth of dust. He is a spiritual or- 
ganism in living touch with all the elements of the 
earth. Through the members of his body, his 
senses, he comes into communion with all his earthly 
environment. Through his sense of sight he gets 
at least eighty per cent of all his knowledge of the 
world and is charmed with its beauty. Through 
the sense of touch he gets hold upon the world and 
9 



10 Man and His Education 

utilizes its elements. Through the sense of hear- 
ing he enjoys the concord of sweet sounds. 
Through the sense of taste he relishes his food and 
drink. Thus through all his senses he comes into 
friendly touch and blissful communion with his ma- 
terial environment. What a beautiful adjustment 
to earth our bodies are ! So manifold is the adjust- 
ment, and so well adapted to correspondence with 
the earthly that we can use the earthly for our in- 
tellectual, affectional and moral growth, for the 
final unfolding in harmony with the Infinite. 

Whence this body of man with its marvelous 
adaptation and power of assimilation of earthly 
elements? Men who see things and name them, 
whose business it is to note facts and gather data 
and classify them, be they scientists, or philosophers, 
or theologians, men who carefully observe, note and 
give a reason for what they name and classify, tell 
us that the visible beginning of the body is a pro- 
toplasmic germ in a white fluid enswathment so 
small that the unaided eye can scarcely see it. 
From this germ the body develops with all its mem- 
bers, powers, relations, functions. The beating 
heart with its arterial and veinous subways, the 
breathing lungs with their sensitive lobes, the artic- 
ulated bones, the cleaving muscles, the electric 
nerves, all centering in the brain, the powerhouse 



What Man Is n 



of the whole body, are all from the protoplasmic 
germ. Though scarcely distinguishable from other 
germs, it is so true to the law of its own life that 
it will develop only the human form. It will be- 
come the human body or nothing. There is no 
compromise between it and the germ of vegetable 
or animal. 

The human germ is king among all other cosmic 
germs, a veritable autocrat among them. By sub- 
mission to the human germ all other germs are 
transmuted, and elementally assimilated, and trans- 
formed into the form of man; if they yield not to 
the law of the life of the human germ they remain 
either dust or become assimilated to mere vegetable 
or animal form. Even here man is as the Greek 
philosopher taught, the microcosm, or the little 
world. In him all the elements of the world 
around him are vitalized and rationalized, and may 
be spiritualized. When this human life dominates 
all other elements they are all humanized. And 
thus through his body man subdues the earth and 
hath dominion. And thus too when the soul domi- 
nates the body the whole body is ennobled by the 
soul. And thus also when the body is subject to the 
soul, and when the soul is subject to the spirit of 
man, and when the spirit of man is subject to the 
spirit of God, man becomes a temple of God. 



CHAPTER II 



MAN, A SOUL 



WE have thought of the body of man. We 
now think of his soul. In the body or out 
of the body, or through the body, come thought 
power, feeling power, will power, and these we 
call soul powers. Soul is intellect and more. It 
is feeling and more. It is will and more. It is 
these three made potential by a personal spirit. 
Some say there is nothing great in man but mind. 
Others say that feeling, affection, love is the great- 
est thing in man. And others say that the will is 
imperative, the chief executor. In life's field of 
consciousness they are three, but in life's fulness of 
activities there are many manifestations of one per- 
sonal spirit, the heart life of man. 

In the Book of books men are called souls. Not 
that they are not bodies, but that they are more 
than material organisms. Over the material ele- 
ments and working through them are soul powers, 
which psychologists have named intellect, sensibili- 
ties and will, the three recognized phenomena in 

12 



Man, a Soul 13 



the field of man's consciousness. Blowing through 
this field of man's consciousness is a breath that is 
a power making for righteousness. Through the 
book, the paragon of literature, and of more than 
literature, the words of which are spirit and life 
there comes into man's soul a wish, a breathing 
prayer that he may be kept blameless in body, soul 
and spirit unto the coming of the Lord of glory. 
The body is the material ultimation of the spirit. 
The soul, intellect and sensibilities, and will, is the 
refraction of the light of God shining through the 
prismatic spirit of man. Intellect shows us 
thoughts that sparkle and flash like rays of light. 
In feeling, the sparkling light is melted into a flow- 
ing stream of life. The will gives direction to the 
sparkling thoughts and flowing stream of life, ulti- 
mating themselves in language, words and deeds, 
cold or hot as they may seem to the interested or 
uninterested seer or hearer. Thus human language 
is the product of the human spirit through the soul 
of intellect and sensibility and will. And human 
language is the literature of the soul. And human 
literature is human life in letters. Therefore the 
importance and power of literature in man's edu- 
cation. Human literature, being human life in let- 
ters, carries with it all power of humanity in 
thought and feeling and will — the soul powers of 



14 Man and His Education 

humanity. Divine literature, which is Divine life 
in letters, has in it the power of the thought and 
the love and the will of God. If human literature 
is mighty in man's education, divine literature is as 
much more mighty as God is more mighty than 
man. Therefore to neglect or reject divine litera- 
ture in man's education is to neglect or reject the 
most powerful help. The literature of man passes 
and changes with the ages. The literature of God, 
like himself, is unchangeable. The literature of 
dying man fades like the grass and the flower of 
grass. The literature of the ever-living God abid- 
eth forever. The heavens and the earth shall pass 
away but the word of God shall not pass away. 
Man's word dies as dieth man. God's word lives 
as liveth God. The soul that is filled with the 
word of God liveth forever with God. 



CHAPTER III 



THE WILL OF MAN 



THE will of man. By his will power, man 
chooses his course of thought and action, de- 
termines the direction to which his thoughts shall 
be given and his feelings shall flow. Thus the will 
is commander-in-chief of the forces of character and 
of manhood. When the will is weak thoughts scat- 
ter and waste themselves on life's arena, feelings go 
wild and often rush into wreck and ruin. To pre- 
vent such sad results the intellect must be busy in 
sending out thoughts to make discoveries to gather 
data for comparisons, and classifications according 
to the law governing such data. Hence the func- 
tion of the intellect is to note the law of cause and 
effect, to show the easier and better way for the 
current of thoughts to go, to note the way of 
pleasure and of pain, the way of right and wrong, 
the way of lower and higher utilities, so the feeling 
of interest may be developed and begin to flow 
and influence the will to choose. Owing to the 
power that makes for righteousness in man and 
15 



1 6 Man and His Education 

another power that makes for unrighteousness, man 
must choose which he will serve. To make this 
choice is the function of man through the will. If 
the choice be an intelligent one looking to the 
higher and more enduring utilities and to the ulti- 
mate right, man feels ennobled and worthy, but if 
the choice be one dominated by excited emotions, 
raging passions, devouring appetite, he feels shamed 
and humiliated. To choose wisely and well, and to 
persistently maintain such a choice is the preroga- 
tive of the will. Thus a strong and robust char- 
acter may be formed and man show himself a real 
and true man, bearing and showing the likeness of 
his creator, God. To fail in this, though he is 
more and greater than all other creatures beneath 
him in excellence, he is debased. When the lower 
elements prevail over his will, he becomes material- 
istic in thought, animalistic in appetite and passion, 
incapable of noble living, a corrupter of human so- 
ciety, a worry to his best friends, and a devouring 
parasite on the tree of human life: Such a parasitic 
leaf, such a blighted bud, such a blasted twig, and 
such a dying branch on the tree of human life is fit 
only for the consuming fires which are already 
burning within him. On the other hand, if the 
will choose the higher utilities, directing thoughts 
along the higher lines where light from above 



The Will of Man 17 

shines, the results are ennobling, full of conscious 
worthiness, man becomes a fruitful tree, whose 
every branch and twig has its buds of life and blos- 
soms of beauty. Heaven smiles upon him. 



CHAPTER IV 



MAN A SPIRITUAL BEING 



WE have thought of man as to his body and as 
to his soul. Of how, by means of his body 
he can subdue the earth and have dominion and 
by means of his soul of intellect and sensibilities 
and will he can give intelligent direction to his 
power of dominion. We come now to think of 
man as a personal spirit. As a spiritual being he 
is close of kin to God, who is Spirit. In and 
through his soul, his threefold outgoing energies 
of thought and feeling and will, and revealed 
through the body, man makes his achievements in 
the earth. In the center of the soul, or in the 
germinal and potential root thereof, is he a personal 
spirit. In his spirit man is conscious of God, God 
touches him and comes into fellowship with him. 
In the spirit of man God limits himself and man 
becomes as man a personal and responsible being 
to his creator and to every creature around him, 
the most responsible of all creatures. 

The protoplasmic germ of the plant placed 
18 



Man a Spiritual Being 19 

among the mineral elements and properly related to 
them, transmutes and regenerates and transforms 
them and makes them after its own image, glorify- 
ing them in the fragrance and beauty of the rose 
and the lily. We know not how the vegetable 
germ does this but we believe it does this very thing. 
This faith gives us the fruitage of the florist and 
of the farmer. By the power within the animal 
germ of life, the elements of the mineral and vege- 
table kingdoms are regenerated and transformed 
into the heart-beating and eye-glittering and walk- 
ing organism of the animal. How this animal germ 
of life does this we know not, but we believe it 
does this very thing. The protoplasmic germ of 
human life, rightly adjusted and related, regenerates 
and transmutes and transforms the elements of the 
animal, vegetable and mineral kingdoms into the 
upright walking, talking, reasoning, spiritualizing, 
organism of man. How this protoplasmic germ of 
human life does all this we know not but we believe 
it does these very things. In view of all these 
things, is it too much to believe that the spirit of 
the creator of the heavens and the earth, enswathed 
in light, clothed with fire, moving in the wind and 
the water, can give breathing life to man, and re- 
generate and transmute and transform all the ele- 
ments in man, spirit, soul and body, into the image 



20 Man and His Education 

and glory of God? Let man submit himself to 
the guidance of the spirit of God, following the 
leadership and teaching of Jesus Christ in the use of 
the means appointed by Him he will be renewed 
after the image of Him who created him. So the 
spirit of man receives the spirit of God and the life 
and the beauty and the glory of God is in and 
upon him. 



CHAPTER V 



PHASES OF HUMAN LIFE 



WE now proceed to note the different phases 
of human life as they appear in the face of 
man. As he passes before us he has been classified 
in color as white, yellow, red and black. Whence 
the color type of man is a mystery. The best 
chemical analysis ever made has not revealed the 
secret. And his education may have very little to 
do with his color type and yet it may have more 
to do with it than we think. The color of leaf 
and of flower and of fruit is more than skin deep. 
And so it is of man. His thought and feeling and 
will have much to do with the color and form of 
his expression in language and in life. We speak 
of him as black with rage, as red with anger, as 
yellow with jealousy, as white with fear. Thought 
and feeling have to do with these colorings. The 
whiteness of the light is deeper than the silver 
lining of the cloud or the bright twinkle of the 
star. God is light. The yellow of the golden sun- 
set is deeper than the fleecy cloud through which it 
21 



22 Man and His Education 

shines. The red of the blushing morn comes from 
a source deeper than the blue sky upon which it is 
painted. The blackness of the cloud is more than 
mist in the air. The color of leaf and of flower is 
of more than sunshine and of air. In all this and 
back of all this and through all this comes a life 
potency working its wonders for our learning. 
And as these color phases of man come from a 
source back of that which appears on his face, so 
human life, flowing out through thought and feeling 
and will, has to do with the colorings of its mate- 
rial and flesh forms. 

It is worthy of note that human life in its darker 
shades seeks the brighter and fairer faces. In the 
vegetable kingdom the darker colorings of life are 
relatively few. Black roses and black lilies are 
rare. And in the unfolding ages and progress of 
human life they may be as rare in the human king- 
dom. As light triumphs over darkness so may the 
aspirations of human life for the brighter face pre- 
vail. The educator who imparts in forms of purity 
of thought, kindness of feeling, benevolence of 
purpose helps the power in man that not only makes 
for righteousness but for the beauty of God in 
and upon man. 

The true educator of man observes and notes all 
the forms and phases of life for suggestions in his 



Phases of Human Life 23 

work as an educator. He traces carefully the law 
of cause and effect, the influence of circumstances 
and the force of power working in and through 
him. He will carefully note the distribution of 
the different forms and colorings of life, vegetable 
and animal and human. He studies carefully rela- 
tions and modifying causes. He will note the con- 
ditions and circumstances of the most perfect forms 
and most beautiful colorings, to ascertain whether 
they are the effects of segregating influences or 
otherwise. He will seek a reason for classification 
and segregation, noting the methods of the best de- 
velopment in the vegetable and animal and human 
kingdoms. To educate the good and all the good 
in man and to use means adapted to the develop- 
ment of the good in its most perfect and beautiful 
forms will be the scope of his endeavor. To use 
means that are adequate and methods that are ef- 
fective will be his high purpose. To most surely 
succeed in this the educator himself must be in right 
attitude and relation to the power in man that 
makes for righteousness, — yea, to the power over 
the spirit of man giving light and life and love to 
all, working in all men to will and to do of His 
good pleasure, even the perfection of the creature. 
It may be noted here that this law of the selec- 
tion of agencies and means is observed by man in 



24 Man and His Education 

all spheres of his achievements. The forester looks 
for the man who has been trained in the use of the 
axe and the saw. The farmer looks for the man 
who has been trained to the work of the farm. 
The house builder looks for the man who knows 
the work and the tools of house building. The 
tradesman wants the man who will line up well in 
his business. And so we might go through the 
whole catalogue of human enterprises and the same 
would be true. The man of knowledge and experi- 
ence, and one thing more not hitherto named, the 
man who is in tune with his work is the man of 
highest value. He is best adapted, most effective 
for successful achievement. And nowhere in life's 
school of achievements is this more important than 
in what is known as the school room. The most 
effective teacher, and the one whose work fails not 
in time or in eternity, is the one who is in tune with 
the infinite source of light and of love and of life, 
the creator, preserver and governor of heaven and 
earth. Thus only will man be an adequate agency 
and use adequate means for the perfecting of hu- 
man life in all its relations. Be ye perfect even 
as your Father in heaven is perfect. 



CHAPTER VI 



MORAL TYPES 



HAVING thought of man in his physical organ- 
ism of many members, and his psychic or soul 
powers, and of the color phases of his life all of 
which are related to his education, we come now to 
consider three moral types of his life. These are 
known as the carnal, the natural, the spiritual. All 
his physical elements and members, and all his 
psychic powers, with all their blendings and inter- 
blendings may be martialed under either of these 
types, but which depends largely upon his educa- 
tion and training. 

We note first, the carnal type of human life. 
And we note here the marks of the carnal type. 
They are of course physical and are found where 
the body dominates the soul. Here the body is 
master and flesh ruling rather than serving, the life 
is carnal. As my Greek brother would say life is 
somatic rather than psychic or pneumatic. As St. 
Paul, a greater logician and philosopher than Plato, 
says, the life is carnal. The carnal mind is enmity 
25 



26 Man and His Education 

against God, is not subject to the law of God, 
neither indeed can be. Whatever helps the en- 
thronement of the appetites of the body over the 
soul and spirit of man tends to man's debasement. 
Appetite, in the divine order, is means to a higher 
end. To keep the higher end in view is the scope 
of education. 

It seems to be true that man is born hungry. 
Soon after breathing his own individual life his lips 
give signs for food and his hands find their way to 
his mouth. And parenthood gratifies the hunger 
and thirst of the child wisely but not always most 
wisely. Sometimes the parent pampers the appetite, 
surfeits the system, overindulges the child and so 
starts it on the career of a self-indulgent life that 
works ruin in later years. Thus it is trained in the 
habit of the carnal mind and will be prone to live 
to eat rather than to eat to live. So, the first 
months and years of a child's individual and 
dependent existence may determine what kind of 
a man he will be at forty years of age, if he 
live so long. Though he live a temperate life 
in his manhood years and reach the sixtieth or 
even seventieth anniversary of his birth, he may 
waken up to the consciousness of having to fight 
over again the battles of his youth. And the par- 
ent, or the school, or the church, that neglects the 



Moral Types 27 



early training of the child, fails to help the old 
man conquer. God made no mistake when He 
said: "Train up a child in the way he should go 
and when he is old he will not depart from it." To 
neglect to so train, or to train otherwise is to make 
it hard for the child when he is old. The carnal 
mind, unrestrained in youth, becomes a destroying 
tyrant to manhood even down to old age. 

The second type of human life involving char- 
acter and destiny is known in Holy Scripture as 
the natural mind. Here the viewpoint is that of 
the soul. Self-worthiness may be the watchword. 
Man prides himself on what he is and what he does. 
He is prone to think that there is nothing great in 
man but mind. He says thoughts are things, and 
things make up the world. Mind names and classi- 
fies and systematizes all things from clod to God. 
Mind is great, and naturally man becomes heady, 
high minded, proud. He glories in his intellectual 
achievements and in the mastery of mind over mat- 
ter. Knowledge is power. Therefore the emphasis 
is put in mind and its development. Education be- 
comes pre-eminently an intellectual matter. A 
well-trained mind is here the goal. The affections 
may play their part; love may make its conquests; 
hate may exploit its spoils ; the will, like an imperial 
Caesar, may make its achievements; the body may 



28 Man and His Education 

walk forth like a giant and perform its feats, but 
over all these the mind is censor. The natural law 
of cause and effect is noted. Natural elements are 
classified according to their relations and potences. 
The realm of nature is the arena of mental 
achievement. Man is great in his achievement 
because of his mind. He sees and notes the 
operation of mental laws, traces the law of cause 
and effect among natural elements and so habituates 
himself to natural processes of thought as to see 
only that which is natural. His spiritual suscepti- 
bility, power of faculty, becomes atrophied. The 
natural mind is king, and knows only things of the 
natural kingdom, "For the natural man receiveth 
not the things of the spirit of God; for they are 
foolishness unto him; neither can he know them, 
because they are spiritually discerned." I Cor. 
II:i4. 

Therefore it is evident that if man's education 
has to do only with the natural he becomes so pre- 
dominantly natural minded as to lose power to 
know spiritual things. That education which trains 
the child to think only of nature, and nature's 
processes, trains the child to become skeptical con- 
cerning things supernatural. However important his 
education in natural things may be, man's education 
in faith in the supernatural is of greater importance. 



Moral Types 29 



As the body is more than the raiment it wears, as 
the soul is more than the body through which it 
works, so the spirit of man is more than the soul, its 
psychic manifestations. And that education which 
neglects the spirit of man, or divorces his spirit 
from the spirit of God in nature robs man of his 
highest glory. 



CHAPTER VII 

THE ESSENTIAL IN MAN'S EDUCATION 

WE come now to consider the most important 
factor in man's education. Physical training 
is important. Our schools do well in teaching and 
training in the manual utilities. They do better in 
their teaching and training the soul in the higher 
utilities where mind makes its exploits and heart 
shows its interest and will makes its choices. But 
they do best of all when they teach and train to 
faith in God over all blessed forever more. 

Man is essentially spiritual. God is spirit and 
man was created in His image, a personal spirit. 
As such God communes with him and he with God, 
receiving illumination, endowment and induement 
for achievements. God is the absolute and univer- 
sal dynamic. And thus man as a spiritual being 
comes into working harmony with God. To neg- 
lect this point of spiritual power, of this relation 
of the human spirit to the divine spirit is to fail 
in the highest and most comprehensive and most 
enduring education of man. 
30 



The Essential in Mans Education 3 1 

There is an abiding affinity between the spirit 
of man and the spirit of God. The spirit of man, 
in this fluxing, restless world, finds not rest until 
it finds it in God. In order that the spirit of man 
might have this rest the spirit of God came into this 
world chaotic before God said: Let there be light. 
The coming of light was a sequence to the coming 
of the spirit of God into the material world. The 
creative process from light to the breathing spirit 
of man had for its immanent dynamic the spirit of 
God. This power of the Highest has to do with 
every atom of the world from chaos to final con- 
summation when infinite harmony shall prevail. 
By the influence of this immanent power of God 
man is kept conscious of the Supreme, is called to 
God, and endued with power divine. So it was 
with the prophets, apostles and evangelists whom 
God called, qualified and sent forth to preach and 
to teach. The gentleness of God made them great 
in power for righteousness. Their work abides as 
the work of God. They were pre-eminently of the 
spiritual mind. Their spirits were attuned to the 
spirit of God. And we today must come into har- 
mony with this dominant chord of God in His world 
if we would sing the song of the perfect humanity, 
the song of Moses and the Lamb. 

Let us now note some marks of the spiritual 



32 Man and His Education 

mind. The spiritual mind is the prevalence of the 
spirit of God in the mind of man. When man 
yields himself to the Spirit of God, and is guided by 
the Spirit, in the use of the means of the Spirit, 
he is of the spiritual mind. 

Jesus the Christ is God's revelation of Himself 
unto His world as the Father of our spirits. The 
work of the Spirit of God is to take the things of 
Christ and show them to the spirit of man to guide 
him into all truth. Note the words "all truth." 
Thus the Spirit conserves all law in creation and 
revelation processes, helps man into harmony with 
God in Christ in whom man has complete redemp- 
tion. And thus man is guided into the goal of all 
his education. This then we note as a mark of the 
spiritual mind. Looking unto Christ who is the 
way, the truth and the life. He says: "Look unto 
me all ye ends of the earth and be ye saved. 
Come unto me, all ye that labor and are heavy 
laden, and I will give you rest. Take my yoke 
upon you and learn of me and ye shall find rest 
unto your souls." And the spirit through the apostle 
says : "There is none other name under heaven given 
among men whereby we must be saved." The spir- 
itual mind looks to Christ, comes to Him in faith, 
learns of Him, follows Him. 



The Essential in Mans Education 33 

Another mark of the spiritual mind is this: 
Guidance by the Spirit of God through the Word 
of God. "By the Word of the Lord were the 
heavens made and all the host of them by the 
breath of His mouth." "He spake and it was done, 
He commanded and it stood fast." "Heaven and 
earth shall pass away, but the Word of the Lord 
abideth forever." "The Word of God is quick 
and powerful, sharper than any two-edged sword, 
piercing even to the dividing asunder of soul and 
spirit, and of the joints and the marrow, and is a 
discerner of the thoughts and intents of the heart." 
"To the law and to the testimony if they speak not 
according to this Word, it is because there is no 
light in them." So saith the Spirit of God to the 
spirit of man. And the Bible, the Holy Scriptures 
is the Word of God. "Holy men of God spake as 
they were moved by the Holy Ghost." "All Scrip- 
ture given by inspiration of God is profitable for 
doctrine, for reproof, for correction, for instruction 
in righteousness; that the man of God may be per- 
fect, thoroughly furnished unto all good works." 
Given therefore by the spirit for this very purpose, 
the spiritual mind is guided by Holy Scripture in 
faith and life. 

Another mark of the spiritual mind is the ac- 



34 Man and His Education 

ceptance of the Sacraments of the Word of God be- 
cause they are appointed and commanded by the 
Word and Spirit of God. 

Another mark of the spiritual mind is fellowship 
with the church, the body of Christ, the pillar and 
ground of the truth, against which the gates of hell 
shall not prevail. 

Bearing these marks, the spirit of man is kept by 
the power of God unto eternal life. 



CHAPTER VIII 



1\ TAN is fearfully and wonderfully made and 
*"«* that my soul knoweth right well, said the 
singing prophet of Israel. In the complexity of his 
being he is in the midst of three worlds. Of these 
worlds he is very conscious. To hold these worlds 
in right relations in the field of his consciousness 
is the ideal of his life here where so much is at 
issue. If either of these three worlds is ignored or 
neglected in man's education he becomes an ab- 
normal being. The school that neglects either of 
these worlds is an abnormal school. To educate 
man symmetrically these three worlds of man's 
consciousness must be in harmony. Then man will 
be beautiful, blessed, most useful and divinely re- 
lated to all the environs of his life. Thus he is so 
related to the material world about him as to as- 
similate its elements to his needs and enjoyment. 
Then his mind is clear and alert, his affections are 
active and blissful, his will is strong and command- 
ing and he is clothed in royal apparel and power. 
35 



36 Man and His Education 

And then his spirit is in tune with the Spirit of 
God whose gifts are so manifold, making man a 
most effective and harmonious worker with God. 

Now what are these three worlds which are so 
powerful in man's education? They are first, the 
realm of his self-consciousness ; secondly, the realm 
of his world-consciousness ; thirdly, the realm of his 
God-consciousness. 

We note first, the part man's self-consciousness 
takes in man's education. In this field of his learn- 
ing we have all those studies that relate to his 
body and to soul and to his spirit. Concerning the 
body we have anatomy, physiology, hygiene and all 
those studies that relate to health and healthful 
activities, to healthful foods and drinks, and to the 
right use and care of eye and of ear, of hands and 
of feet, yea of all the senses and members of the 
body that man may be the best possibly fitted for 
achievements in life. 

Then concerning the soul we have psychology, 
studies of the mind, the sensibilities and the will, 
ethics of moral science and all those philosophies 
which relate to historical and causative develop- 
ment of human life. 

Then again we have those studies which relate 
to the personal spirit of man in its relation to the 
world and to God, the so-called science of being, 



The Field of Mans Consciousness 37 

philosophy of life and its relations to conscious and 
sub-conscious influences. 

It was Alexander Pope who said: "The proper 
study of mankind is man." And it was the wise 
Greek who said : "Know thyself." Man is the key 
that unlocks the door of all-world knowledge. The 
God-man is the key to all true knowledge. For 
man to know himself, his relations and dependen- 
cies, is of first importance. It helps him to adjust 
to the world about him and to God above him. In 
his self-adjustment to the world the scientific 
studies are very helpful. Here medical science is a 
suggestive friend. Here moral philosophy is a 
wise counsellor. And here the teaching of the reve- 
lation of God, man's creator is the true friend and 
unerring counselor. To know man in his real and 
true nature, to learn the prophecies of his possibili- 
ties, to see the forecasting of his destiny, study the 
Book of books. Without this light upon man, in 
body and soul and spirit, man will not have a true 
knowledge of himself. Without the study of this 
Book he will not learn to know himself in his real 
and true relations to this world or to the next 
whither he is going. Man's teachings are con- 
stantly changing but God's teachings, like Himself, 
change not. "The spirit of man is the candle of 
the Lord." Until that candle is lighted by Him 



38 Man and His Education 

who is the light of the world it has only a dying 
spark and is as only smoking flax. And the match 
by which the spirit of man, the candle of the Lord, 
is lighted is the written Word of the living God. 
Without a knowledge of this Book man cannot see 
himself as he is. He cannot know whither he is 
tending. He gropes in darkness. But God is light 
and His Word is life. 



CHAPTER IX 

HIS WORLD-CONSCIOUSNESS 

IN the field of man's consciousness the world 
about him has a very prominent place. To know 
the material world in which we live is very impor- 
tant to us. From it we get our food, our clothing, 
our shelter, our money as a medium of exchange 
for the supply of all our needs, and the means for 
our educational advancement in science, art and 
philosophy. It is not surprising, therefore, that this 
material world plays so important a part in most 
men's lives. Hence in man's education he exploits 
all nature from the stars to the depths of the sea, to 
discover his resources, to classify her elements, to 
know her laws that he might know and choose her 
utilities. As a result of this exploitation he classi- 
fies nature studies, giving us geography, geology, 
mineralogy, botany, entomology, ornithology, zool- 
ogy, anthropology, astronomy, physics, and chemis- 
try, probably the most important of all the sciences 
not to mention scores of other classified studies. In 
these studies we speak of the law of gravity, of 
39 



40 Man and His Education 

chemical affinity, of cohesion, of centripetal and cen- 
trifugal forces, and of the law of cause and effect. 
So manifold are the facts and the laws governing 
them, and so related are they to human life as to 
make a knowledge of them of great utility in man's 
achievements and welfare. Everything being under 
law, a knowledge of things and the laws govern- 
ing them are valuable assets in solving the problem 
of man's education. 

The Creator of the heavens and the earth had 
all this in view when he gave the earth to man 
and said to him: "Six days shalt thou labor and do 
all thy work." So important is human life in the 
earth, and so important is a knowledge of earthly 
things and the laws governing them that God com- 
manded man to be busy six days in learning these 
things. God hath commanded wisely. He spake 
and it was done. He commanded and it stood fast. 
His word endureth forever and changeth not. God 
is good, and His tender mercies are over all his 
works. Every good gift and every perfect gift 
cometh from God with whom there is no variable- 
ness nor shadow of turning. And His laws govern- 
ing nature are of love and change not. Is it the 
law of gravity? of chemical affinity? of cohesion? 
of centripetal and centrifugal forces? They are 
the same everywhere and therefore man can depend 



His World-Consciousness 41 

upon them and make his calculations for days and 
for years and for centuries to come. Therefore, 
knowing these laws of God in nature man can 
adjust to them and be filled with all the fullness of 
God for him in body and soul and spirit. 

Here two important things may be noted. The 
first is this: If man allows nature studies to absorb 
all his energies he becomes natural minded and 
worldly. The natural mind knoweth not the 
things of the Spirit of God. He becomes worldly 
because the world dominates his life. He lives in 
and for this world. Nature is his god. He talks 
of nature as doing everything which he does not do. 
Nature causes the water to flow, and the plants to 
grow, and the wind to blow, and beyond nature he 
recognizes no power. He becomes a nature wor- 
shiper. Such a man is only one-third educated. 

The other thing we here note is this: The habit 
of nature study, if persisted in, results in dulling 
the consciousness of the supernatural, in clouding 
the thought of God and in the atrophy of the spir- 
itual faculties. Thus man may lose faith in God 
and become Saduceeic as to the world of spiritual 
realities. He loves only this world and the things 
of this world. His spiritual nature is blighted and 
dwarfed. His inner light goes out. His glory de- 
parts. His name is Ichabod. 



CHAPTER X 

HIS GOD-CONSCIOUSNESS 

THE three thirds of man's education are his 
self-consciousness, his world-consciousness, and 
his God-consciousness. As we look out over the 
world we see houses for various purposes. Among 
them on mountain, and on hill and in valley we see 
the altar and the church building. The altar and 
the church are evolutions of the consciousness of 
God. As in self-consciousness man contemplates 
himself, and as in his world-consciousness he con- 
templates the world, so in his God-consciousness he 
thinks of God. The altar registers on earth his 
thought and worship of God. At the altar man 
and God meet in fellowship. There man prays, 
offers his sacrifice, and receives the expressed favor 
of God in sign and approving and guiding word. 
Therefore, the church is the house of prayer, our 
Father's house. Here man's consciousness of God 
is fostered as nowhere else. Here the spirit of 
man draws near to the appointments of the Spirit 
of God. Here the Spirit of God, brooded over 
42 



His God-Consciousness 43 

the waters in the beginning, broods over the spirit 
of man, to illuminate, to quicken, and to guide in 
the way of all truth. Here God speaks to man as 
nowhere else. Here God helps man as nowhere 
else. It is true that all the natural world is the 
expression and a revelation of God, but not such an 
expression and revelation of himself as God gives 
by the altar in His house. In nature the gentle- 
ness of God seems veiled, the still small voice of 
God is seldom heard, the constraining love of God 
is but little felt, but in His house of prayer and 
on His altar, God reveals himself to draw man 
to Him with the tender cords of light and of love. 
Therefore the spirit of man, guided by the Spirit of 
God, says: "One thing have I desired of the Lord, 
that will I seek after ; that I may dwell in the house 
of the Lord all the days of my life, to behold the 
beauty of the Lord, and to inquire in his temple." 
Upon such a man rests the beauty of the Lord our 
God, and His word is established unto him. 

All this is the result of the striving of the Spirit 
of God with the spirit of man. The Spirit of God 
was man's first teacher, breathing into him the 
breath of life. Then the Lord God taught him 
the way of life. The angel of the Lord's presence 
counselled him. So God was man's first educator. 
Man's education came from above him rather than 



44 Man and His Education 

within him or from around him or from below him. 
The altar was man's first school-house and Jehovah 
his first teacher. Though man built the altar with 
his own hands, God taught him how to build it and 
what offerings to make upon it. And in the teaching 
of man God hath used all nature from the solid rock 
to the cloud of vapor, from the blade of grass to 
the sun, from the worm to man himself. And 
all God's teachings through nature, whether by type 
or symbol, or by revelation unto man, have their 
concentrated fullness in Jesus Christ in whom 
dwelt all the fullness of the Godhead bodily. By 
Him were all things made that were made, and 
without Him was not anything made that was 
made. Therefore, He knows all elements and all 
their relations and all laws governing them. And 
therefore, he spake as never man spake. By Him 
all things consist. He is the bond of union between 
God and man. He is the God-Man. His knowl- 
edge is more comprehensive and complete than that 
of all men in all ages. His wisdom is greater than 
that of men and of angels. His love and power 
are the love and power of Almighty God. There- 
fore His teaching, and preaching and living and 
suffering and power and glory and dominion are 
those of the Infinite himself made finite for man. 
Not to be taught of Him is to miss the teaching 



His God-Consciousness 45 

of the greatest and best teacher this world has ever 
seen. In Him our self-consciousness and our world- 
consciousness are so blended together in their ab- 
sorption by our God-consciousness as to bring us 
into blending harmony with God over all blessed 
forever more. 



PART II 

THE MEANS OF MAN'S EDUCATION 



CHAPTER I 



THE WORD OF MAN 



THE word of man is linguistic, that is, a lettered 
expression of his thought, his feeling, his will, 
his life. 

2. This linguistic expression may be vocal and 
articulate. Thus man's word goes through ear- 
gate to educate. Faith cometh by hearing — faith 
in its forms natural and spiritual, human and di- 
vine, scientific, philosophic, and religious. Vocaliz- 
ing organs are primary means of our education. 
The voice of parent, of nurse, of teacher, of 
preacher, of God, — all have to do with man's edu- 
cation. Lips, tongue, teeth, palate, larynx, bron- 
chia, lungs, have to do with man's education. All 
ought to be used without abuse. God uses them to 
give His word to the world. 

3. The lettered and written or printed word of 
man is used in his education. His spoken word 
may pass with the wind. His written word abides 
with the ages and centuries possess it. By the use 
of this means man's thought is spelled out into and* 

49 



50 Man and His Education 

through many languages and dialects, and man be- 
comes cosmic in the manifoldness of his teaching 
and learning. Wonderful is the power of the per- 
sonal spirit of man. More wonderful is that power 
who gives to man such manifoldness of expression. 
No wonder His name is called Wonderful, Coun- 
sellor, the Mighty God, the Everlasting Father, the 
Prince of Peace, whose government and peace shall 
have no end. The wind, the water, the oil, the rock, 
the woody fiber, the iron and steel, the pearl and dia- 
mond — all are used to express and record, and 
make effective, the educative power of man and 
his Creator. 



CHAPTER II 



THE SENSES OF MAN 



WE note in Chapter One the word of man, or 
the linguistic means of his education. We 
note secondly, man's seven senses as means of his 
education. 

Through five of these senses he has to do with 
the material world in which he lives. Through the 
eye it is estimated, he gets at least eighty per cent 
of his knowldge of this world. Therefore the eye 
should be well cared for. Through the senses of 
hearing, smelling, tasting and touching, he gets 
twenty per cent of his knowledge of material things. 
Injury to either sense diminishes man's knowledge 
of the world in which he lives. When one sense 
is destroyed, then he is so far dead to this world. 
If it is the sense of taste that is destroyed, he knows 
nothing of the gustatory pleasure of food or drink. 
If it is the sense of smell that is dead, he knows 
nothing of the odors of the rose or of the aroma of 
savory food. If the sense of touch is dead, he is 
ignorant of pleasurable feeling of friendly objects 
5i 



52 Man and His Education 

he may touch or grasp. If it is the sense of hearing 
that is lost, he is dead to the concord of sweet 
sounds. If it is the sense of sight that is gone, he 
is dead to the beauty of the world. If all senses 
are dead, then man is dead to this world, and we 
lay the organism of the five senses (his body) away 
into the tomb. His work in this world is done. 
His fellowship with friends in earthly form is ended.' 

Then there is a sixth sense. Man is conscious 
of the right and the wrong, of the proper and of 
the improper, of the good and of the evil. He 
often feels it his duty to do thus or so. He op- 
poses or disapproves certain conduct. He has a 
moral sense, commonly called conscience. And few 
are the parents who want a teacher to teach their 
children who is deficient in this sense. A good 
moral character is essential in a good teacher for 
a good education of the pupil. 

Then there is a seventh sense. Man is conscious 
of God. God is spirit. Man is essentially spirit. 
The spirit of man is the candle of the Lord. The 
Spirit of God moves upon and among the elements 
of the material world in which man lives. The 
Spirit of God strives with man, and keeps man 
conscious of God. Man shows this consciousness 
in his language, in his acts of altar and temple 
building for worship. Thus man gives evidence of 



The Senses of Man 53 

his spiritual sense. So a personal spirit man is 
conscious of God who is personal Spirit, and wor- 
ships Him as adequate cause of all things, and 
Father of his own spirit. 

The neglect to use a sense results in hurt to that 
sense. And if such neglect be persevered in for a 
long time, that sense becomes dead, atrophied, and 
man loses consciousness of the object of that sense, 
whether it be physical, moral, or spiritual. Thus 
it is possible for a man to be three times dead — 
physically, morally, and spiritually. Yea, more! 
He may be seven times dead, — dead to God and to 
this world. 

Not so when man is normally educated — when 
all his senses are used, developed and rightly culti- 
vated. Then he is a live man, seven times alive. 
Then Godliness is profitable unto all things, and 
he has promise of this life and of the life to come. 
Christ, the supreme spiritual life, came that we 
might have life more abundantly. In Him we have 
all the fullness of God, for time and for eternity. 



CHAPTER III 

OBJECTIVE NATURE 

II7"E have thought of the word of man and of 

* » the senses of man as means in his education. 
We now think of nature in its objective manifesta- 
tion and relation as means in the development of 
man in his full-orbed education. 

Nature may be divided into three kingdoms, that 
of the mineral, that of the vegetable, and that of 
the animal. And if we include man in nature, we 
would say, as a fourth kingdom, the human 
kingdom. 

We note, first, the mineral kingdom. In this 
kingdom we have air, water, earth and the stars, 
with their light and electricity. Here, too, we have 
the laws of gravity, of chemical affinity, of cohe- 
sion, of adhesion, and the forces of centrifugal and 
centripetal. 

By the law of gravity we are held to the earth. 

By keeping the center of gravity we stand and 

walk and leap and run. If we lose the center of 

gravity we fall. By this law we weigh commodi- 

54 



Objective Nature 55 

ties and reckon values. By this law we weigh rock, 
water, and air, and calculate displacements in 
water and in air. Adjusting to this law trees grow 
and trees fall. By this law we build our houses 
and our towers. Not to reckon with this law is 
to fail. 

Then there is the law of chemical affinity. By 
this law earth is a mixture of elements, water is 
formed, and air is composed. By this law plants 
grow, form pith, fiber and bark. By this law ani- 
mals grow, form bone, muscle, tendon, nerve, skin, 
and hair. By this law we prepare our foods, digest 
and assimilate them. By this law our brains are 
fed, surfeited, or starved. By this law our bodies 
are built up and by it they are decomposed. Not 
to reckon with this law is to fail. 

Then there is the law of cohesion. By this law 
solid rocks are formed and placed ; woods are ad- 
justed for use, iron is made to cohere to iron; and 
our buildings of stone, of brick, of wood, with 
their adjustments and decoration, stand and serve 
us. Without this law of cohesion and its sister 
law of adhesion, there could be no building for 
habitation, protection, or comfort. 

The mineral kingdom is the foundation without 
which life could not build. There would be no 
place for seed of life to rest, no soil in which to 



56 Man and His Education 

grow, no air in which to breathe. Without it we 
would have no place to stand, no food to eat, no 
water to drink, no air to breathe, no light to see, 
no life in the body with its five senses. 



CHAPTER IV 

THE VEGETABLE KINGDOM 

WITHIN the mineral kingdom, with its ma- 
terial elements, governed by its laws operat- 
ing with unfailing accuracy, there is a place, a 
condition, and a provision, for life — vegetable life. 
The Creator put the seed of vegetable life into 
such ground, because in such ground composed of 
such elements and governed by such laws, it could 
grow. In such a soil it could germinate and root 
itself and rise into its heaven of air and light. 

There is the seed of the rose. It is a seed of 
life powerful and beautiful. The life in that seed 
gets hold of elements in the soil, assimilates them, 
transmutes them, gives them its own nature, and 
glorifies them in the form, color, and beauty of 
its blooming rose. What vegetable life does here it 
does in thousands of other seeds, from the smallest 
flower of grass to the biggest and most stately tree. 
Without life the mineral kingdom would remain 
a barren desert, a kingdom of desolation. But with 
life in manifoldness, it not only blossoms as the 
rose, but it blooms as a paradise. 
57 



58 Man and His Education 

You notice that the transformation is made by 
that force we call life. What is life? Who has 
seen it? Who can tell us what it is? Who can 
taste it? Who can abstract it from its form and 
show it to us? Tell us what it looks like. It 
cannot be seen with the eye. It cannot be held 
with the fingers or caught with the nippers. It 
evades every effort of man to grasp it. Yet man 
believes it is. He talks about it. He writes books 
about it. He cannot understand it, but he believes 
it is. So he says: Life makes the earth beautiful, 
fruitful, and a good place to live in. He believes 
and therefore he speaks and writes, and wants to 
live. He does not understand the mysteries of 
life, but he believes there is life, even vegetable 
life, and he shows his faith by his actions — his 
works. 

To know something of how plants and trees 
grow, of the conditions and best adaptations for 
growth is no small part of man's education. Not 
all elements are adapted to every plant for growth. 
But every plant in growing adjusts to the law of 
gravity, of chemical affinity, and of cohesion. It 
does not violate them, but it adjusts to them and 
they help life to grow and bloom and bear fruit. 
It has in it the power and wisdom of God. It is 
God's thought in bloom and in fruitage. 



CHAPTER V 

THE ANIMAL KINGDOM 

THE mineral kingdom has its values. The 
vegetable kingdom also has its values, and 
values which life gives to elements of the mineral 
realm. The vegetable has a value that cannot be 
given to the mineral. It is a life value. The most 
valuable gems in the mineral kingdom may have 
life value back of their marketable form and qual- 
ity. Whence the pearl? Whence the diamond? 
Would the mineral kingdom be worth anything 
without life? Would there be a value reckoned 
without life? 

There are different degrees of life, as well as 
different values. There are different kinds of life. 
There is static life as in the vegetable. It grows by 
being planted. There is a walking life. We call 
this life animal life. It moves from place to place. 
It feeds upon the vegetable. It transmutes vege- 
table and mineral elements into a new form. It 
gives them a new nature — the animal nature. The 
animal life is master here. This life gives a pulsat- 
59 



60 Man and His Education 

ing heart, breathing lungs, red blood, a hearing ear, 
a seeing eye, a moving, creeping, walking, flying, 
organism to plant and clod. Great is the power of 
the animal life. Wonderful its works. Marvelous 
its voices. It lives and works and grows in earth, 
in sea, in air, almost everywhere. It turns all be- 
low it in degree and kind into animal. 

The mineral kingdom has its sounds. There is 
the sound of the bubbling fountain of water, of the 
purling brook, the flowing river, and the rolling and 
splashing waves of the sea. It may be like a laugh, 
a sigh, a moan, and a crash down to death. They 
are the sounds of dead elements. 

The song of the trees, the rustle of the leaves, 
the sigh and moan of the forest is so different from 
the moan of the sea. What is the difference? Life 
makes the difference. 

Then there comes the chirp of the cricket, the 
trill and croak of the frog, the bleat of the lamb, 
the howl of the wolf, the low of the cow, the 
whinney of the horse, the song of the bird, the 
scream of the eagle, sounding in the air. What 
causes the difference from these sounds of forest 
and sea, and of rustling of leaves and the song of 
the brook? Life, a higher and greater life. 

To every seed God hath given a body as it has 
pleased Him. To every force a form its own. 



The Animal Kingdom 6 1 

Even dead matter has its motion and its sounds. 
To every life there is a body, an organism, and a 
voice. But so far we have not heard a voice articu- 
late. We have not caught sight of a lettered word 
or seen a sign telling us whence all these things. 
Is there yet a higher life? Is there a life that will 
give articulate speech to all these sounds and 
voices ? 



CHAPTER VI 

THE HUMAN KINGDOM 

TTUMAN life is more than the sum of all 
A A earthly lives. The breath of God is in it. It is 
master of all nature below him. It is king over 
the three kingdoms — mineral, vegetable and animal. 
Its organism, the human body, is built up with ele- 
ments of these three kingdoms. In man they are 
all humanized. In man all are offered to God as 
living sacrifice. Man is the high priest of these 
three kingdoms. He is the anthropos of these 
kingdoms. In his face all look up to heaven and 
worship God. And when the Son of God became 
the Son of Man He offered in his own body, all 
nature and human nature, to God a holy and ac- 
ceptable sacrifice. As human life regenerates all 
other and lower lives, and makes them human, so 
the divine life of the Son of Man makes all other 
earthly lives divine. In the Christ all things are 
made new. He is the medium through which man 
is reconciled to God and comes into fellowship 
with Him. Heaven enters earth through man. 
62 



The Human Kingdom 63 

Earth rises up to heaven through man. Heaven 
and earth blend in man. In the Christ, God and 
man are one. In the Christ God became man-like 
that man might become God-like. 

Thus man is the means through which God cre- 
ates a new heaven and a new earth. For this pur- 
pose the spirit of man is the candle of the Lord. 
For this purpose the spirit of man transmutes all 
other lower elements in a humanized organism, 
whatever its type and color and language. 

The human organism may be black, red, yellow, 
white, with various blendings of these it is yet hu- 
man — that it may become divine. The physical 
types, intellectual types, affectional types, and will 
power, need to be studied. There are the family, 
tribal, and national types to be noted. Ethnical and 
ethical types as well as language types, are helpful 
means for a full education. Every means through 
which human life shows itself is worthy of the 
thoughtful notice of the student, the scholar, and 
the teacher. In every man there is some good and 
some evil, something divine, something human, 
something of the animal, something of the vege- 
table, something of the mineral, something angelic, 
and something demoniacal. To ignore any of 
these, results in partial education. To know all 
the facts and their laws and relations and possible 



64 Man and His Education 

combinations, in man himself, is most useful means 
by which to find the way out of darkness into light, 
out of the complex mysteries into the simple life of 
faith and hope and love. 

The mineral kingdom is glorified by yielding to 
the power of the vegetable life. The mineral and 
vegetable kingdoms are glorified by yielding to the 
power of the animal life. These three kingdoms 
are glorified by yielding to the power of the human 
life. And all four are glorified by yielding to the 
power of the divine life in the person of the God- 
Man, the man of Gallilee, 



CHAPTER VII 

ADAPTATION OF MEANS 

MAN'S education is four-fold — physical, men- 
tal, moral and spiritual. To rightly relate 
and blend these elements is to have a well-educated 
man. Such a man will be more useful and happier 
for such proportionate blending of these elements. 
He will be full-orbed and strong. 

To have such a result, there needs to be adapta- 
tion of means to this end. Life is a very sensitive 
thing. It is also a very mighty thing. Its trans- 
mutations are marvelous. Its power to lift and 
place and hold up in air is wonderful. See the 
great tree, look at the ox drawing his load, note 
man lifting several times his weight. But for this 
physical power there must be means adapted to 
life for these results. A physical organism cannot 
be built up without physical means. Yes, and phys- 
ical means adapted to the temper and tone of the 
life for its natural working. Corn, potatoes, wheat, 
need different elements for the life in grains and 
tubers to produce desired results. Physical elements 
65 



66 Man and His Education 

adapted to the nature of the life type must be put 
where that life can touch and assimilate to its own 
organism. So for best results human life must have 
physical elements adapted to its building up a 
strong and effective organism. 

The same is true for the mental type of human 
life. Thought signs, symbols, words, language, 
must be adapted to the life that grows signs and 
symbols and words and language. The quality of 
thought means has much to do with the results of 
life's work. Well formed symbols, letters, words 
and proper and right acts, good and pure pictures, 
have much to do in the unfolding and habit-forming, 
and destiny-determining of human life. 

The mental temper and moral tone of words 
and language may soil and spoil the forming of a 
good moral type of life. Good moral elements are 
needed to build up a good moral life. Evil com- 
munications corrupt good manners. Bad language 
corrupts good thought. Bad thought hinders good 
life. The best manners, best language, best words, 
expressive of the best life, are needed for man's best 
unfolding. 

As physical life needs physical elements for 
growth, and for best growth, the physical elements 
best adapted to that particular type of life, so 
spiritual growth needs spiritual elements for its 
best unfolding. The spirit of man is not sufficient 



Adaptation of Means 67 

of itself. Like every other kind and type of life, 
it needs its own proper food elements to unfold 
most beautifully — and fruitfully. As there is a 
certain affinity between certain types of life and 
certain natural elements for best results, so there 
is an affinity between the spirit of man and certain 
spiritual elements for best and most beautiful 
growth. All these elements of fitness, and of adap- 
tation, are of God. It is for man to discover these 
in nature and adjust them, and life will grow. 
But for man's spiritual growth he is not wholly 
dependent on discoveries. The elements for spirit- 
ual growth are furnished him in the Word of God. 
God is the Father and Creator of our spirits. His 
words in human language are spirit and life. To 
receive His word into the heart is to receive spirit- 
ual quickening and to unfold a life of the type and 
beauty of the life of Christ, the anointed. The 
Bible, given by the Spirit of God, is the Book of 
Life for man. The Spirit of God adapts the 
words of this Book to the spirit of man, and when 
man receives them by faith, the life of heaven be- 
comes manifest in the life of man. Then man 
comes into fellowship with God. Then man's edu- 
cation is a growth Godward, and heaven is the 
goal. This is life eternal: To know God and 
Jesus Christ whom He hath sent. 



PART III 
METHOD OF MAN'S EDUCATION 



CHAPTER I 

THE POURING-IN METHOD 

WE have thought of what and who man is. 
We have considered his nature, his rela- 
tions to his environments, and mission, to subdue 
and have dominion over the earth. The final pur- 
pose of this dominion is the offering of all, as Na- 
ture's high priest, to God, and the crowning of 
Christ as Lord of all. 

We have thought of the means adequate to this 
end. These means include man's consciousness, 
his languages, his seven senses, and his material 
environments. 

Now the question is, How can human life, in 
its nature and environment, best accomplish its mis- 
sion? 

In the educational world two methods have been 
in use. They have been called the pouring-in and 
the drawing-out methods. Some emphasize one and 
some the other method. Again, some ring the 
changes on adaptation and others on adjustment. 
Each of these has truth to support it. Each has 
7i 



72 Man and His Education 

its place and mission in man's true and normal edu- 
cation. All are parts of the full-orbed man. All 
are parts of God's method for man's education. 

"In the beginning God created the heavens and 
the earth. The earth was without form and void. 
Darkness was upon the face of the deep. And the 
Spirit of God moved upon the face of the waters." 
Gen. i :i-2. To move upon the face of the waters 
the Spirit of God had to come upon the face of the 
waters. He was not drawn out of the waters. He 
did not come up through the waters. He was not 
a development, or a spontaneous combustion or gen- 
eration, of the waters. He was a superinduction, 
a pouring upon, the face of the waters. He brooded 
over the waters as a hen broodeth over her eggs. 
This brooding was conditional to life and the light 
of life. As in the beginning so in the consummate 
ending of the mission of the Spirit of God on the 
day of Pentecost. He came upon man. And with 
His coming came light, life and power. The be- 
ginning was typical. The ending is consummative. 
The beginning was the potency of the germ of life. 
The ending is the potency of the fruitage of the 
germ. The beginning and the ending was a pour- 
ing upon method. The result of the first and the 
last was light, life, and man, of whom and of all 
Jehovah said, "Very good." And so it will be again 



The Pouring-in Method 73 

when man shall be educated according to the plan 
of His Creator. 

The mineral kingdom with all its elements, is 
lifeless — within itself. By the word of the Lord 
life was put into the midst of these mineral ele- 
ments and life began to appear in vegetable and 
then in animal, and finally in human forms. Each 
kind of life grows and produces its own kind. But 
the life of every kind was a superinduction, or a 
pouring in of life forces. Even so with man. God 
breathed into him the breath of life and man became 
a living soul. 

And it is worthy of note that none of these lives 
come to flowering and fruiting without the pouring 
of light upon and into them. God's method is by 
light centers to pour light upon earth with force 
sufficient to cause seeds of life to grow. Without 
this pouring-in method, no growth in nature. And 
thus God deals with man. 

When God said to man, "Subdue the earth and 
have dominion," he poured thought power into man. 
When He taught man what to do and what not to 
do, He poured moral power into man. Whether 
the voice was God's own or echoed by angel, 
prophet, apostle, or evangelist, it was a telling that 
poured upon man the words of the Lord. In the 
Law by Moses, God poured truth into man through 



74 Man and His Education 

ear and eye. Through Jesus Christ, God poured 
truth and grace into man through eye and ear and 
touch. St. John said : "That which we have heard, 
which we have seen, which we have handled of 
the Word of life, declare we unto you, that ye 
may have fellowship with us, and truly our fellow- 
ship is with the Father, and with his Son, Jesus 
Christ." Light and life, flowering and fruitage, in 
nature and in grace, come by pouring upon and 
into created life. 



CHAPTER II 

THE DRAWING-OUT METHOD 

EDUCATORS have put emphasis on what they 
call the drawing-out method. To draw out 
means there is something there to draw out. Ex 
nihilo nihil fit, the Latin boy says. The mineral 
kingdom is without life in itself. Having no life 
you cannot draw life out of it. Man cannot draw 
life out of death. Man cannot draw animal life out 
of the vegetable kingdom. Man cannot draw human 
life out of the animal kingdom. Neither can divine 
life be drawn out of human life without first put- 
ting divine life into the human. So the pouring-in 
method is primary, and conditional to the drawing- 
out method. Life in form of leaf, blossom, and 
fruit, is drawn out of the dead mineral kingdom 
after vegetable life has been put into it. So with 
every other higher kind of life. For any force, 
mineral or vital, vegetable or animal, or human, to 
rise above itself, it must be gripped by a force or 
power, above it. And before anything can be drawn 
out it must be there to draw out. 
75 



76 Man and His Education 

The child embodies elementally and germinally 
all the elements of the matured human being. The 
physical, mental, affectional, moral, religious, ele- 
ments are all in the child as a condition for drawing 
out educationally. To draw out or develop the 
physical, there is the feeding, or pouring-in process. 
So the mind is developed. So, too, the affections. 
And so the moral and religious natures. There 
must be suitable feeding before there can be growth. 
There must be pouring in before there can be 
drawing out. No amount of pumping will draw 
water out of a dry cistern or a dry well. 

Put water into the well and you can draw out 
water. Put thought into the mind and you can 
draw out thought. Put love into the heart and 
you can draw out love. Put morality into the soul 
and you can draw out morality. Put religion into 
the heart and you can draw out religion. Like 
develops like. The warm sunshine draws the life 
form in the earth out into leaf and blossom and 
fruit. Warm-hearted thought calls forth thought 
and love in the child. Steady and systematic nur- 
ture draws out the life force into its best form. 
But best unfolding is the result of the drawing of 
a higher force or power. If the same kind, the 
quality or quantity needs to be greater and better 
for best results. And the best is not too good 



The Drawing-out Method 77 

for even the worst. "And I, if I be lifted up from 
the earth, will draw all men unto me," said the best 
educator the world has ever had. 

Not all persons are equal in all the elements of 
a human being. Some are strong in body and 
others are weak. Some are strong in mind and 
others are weak. Some are cold of heart and 
others are warm-hearted. Some are strong of will 
power and others are weak. The world of hu- 
manity is a world of inequalities. What are our 
educational methods doing for these unequal chil- 
dren ? Are we feeding and drawing out the strong 
to crush out the weak? Are we stimulating and 
drawing out the strong elements of the child and 
allowing the weak elements to atrophy? Or are 
we feeding the weaker elements to make them 
stronger so as to help to a full-orbed and well- 
rounded individual and a more harmonious com- 
munity? To feed the strong and make them 
stronger, to starve the weak and make them weaker 
is the method of the under world. It helps where 
help is least needed. It ruins where help is most 
needed. 

There is an over-world method. It, too, pours 
into and draws out. Its sunshine is for all. Its 
rain falls upon all. Its wind blows and breathes 
for all. A voice from above clouds says: Ye that 



78 Man and His Education 

are strong, bear the infirmities of the weak. Lift 
up the bowed down. Strengthen the weak. Loose 
the captive. Heal the sick. Raise the dead in 
trespasses and sins. Then the desert shall bloom 
as the rose. Then earth shall rejoice. Righteous- 
ness and peace will kiss each other. He who was 
the harmony of all earthly elements in his personal 
organism, and in his personality, harmonized the 
human and divine natures, shall be the teacher of 
all peoples and the harmonizer of all individuals 
and nations. To learn of Him and to follow Him, 
is to reign with Him whose right it is to reign. 



CHAPTER III 

OTHER METHODS 

TO teach is to tell. To tell is to pour upon or 
into. To teach by question is to draw out. 
This is sometimes called the catechetical method. 
Sometimes both of these methods are combined in 
a conversational way, and is called the conversa- 
tional method. This method is less formal than 
either of the others. It is more nearly mutual. 
With some it is more effective. It is free from 
declamation. It spans the chasm between the orator 
and his hearer. It draws the teacher and pupil to- 
gether. It subdues and softens the voice. It has 
more heart flow. It makes the teaching art a 
mutual matter. It helps reciprocal thinking. It 
quickens thought. It awakens interest. It in- 
creases freeness of expression. It receives and gives 
with ease. It edifies both teacher and taught. With 
a wise blending of methods it is often the most 
effective way. 

Then there is the partial method. This is the 
historic method. It puts emphasis on a part of 
79 



80 Man and His Education 

man and overlooks other parts of equal or of 
greater importance. For example: The average 
human life emphasizes the physical during the age 
of eighteen to thirty years. From thirty to fifty 
the intellectual predominates. From fifty to sev- 
enty the moral and reflective come into prominence. 
The physical attains its maximum at twenty-four. 
After that the average human being draws upon 
the physical resources acquired before that age. At 
forty intellectual force reaches its maximum. Sup- 
ported by twenty-four years of physical develop- 
ment, thirty to fifty is the period of intellectual ag- 
gression. Here plans are formed for great achieve- 
ments. After fifty human life is more reflective 
and becomes more philosophic. The law of cause 
and effect receives more attention and means to 
ends are chosen more wisely. There is the exercise 
of greater caution. Here we find our wisest states- 
manship. Here we get our greatest generals for 
vast armies. Here we enroll our most astute dip- 
lomats. Old men for counsel. Young men for 
action. And here, too, are found the wisest teach- 
ers and the best preachers. 

The history of the world is a world enlargement 
of the individual. The world has had its child- 
hood, its youth, its manhood. There was its tribal 
life, roving about like children. There was its 



Other Methods 8 1 



period of youth when physical power was at a 
premium. The period of Homer tells of this. 
Then came the period of philosophy. Socrates and 
Plato and Aristotle tell of this. Reason held sway. 
Art flourished. Esthetics bloomed like the rose. 
But ethics languished. Religion had gods many. 
But human life faltered, famished, failed to reach 
the goal of a sound soul in a sound body. The 
family was corrupt. Society was rotten at the 
very shrine of Venus. The method of education 
was partial. 

Reaching after better things, other methods were 
adopted. Mind and morals received emphasis. 
Mind became brilliant, morals became austere. The 
French revolution of over a century ago marked 
the going of the one and bald Puritanism marked 
the going of the other. 

At this writing, the world is in the throes of 
wars and rumors of wars. Why? The educa- 
tional methods of tne world are partial. The 
carnal mind has been over active. When this mind 
rules men fight like beasts. The natural mind 
has been too highly exalted. It is heady, high- 
minded, but knoweth not the things of the Spirit 
of God. The natural mind has made wonderful 
achievements in scientific utilities. The same mind 
achieved wonders in philosophy but lost grip on 



82 Man and His Education 

human life and vanished like vanishing fog. This 
same natural mind turned from mental phenomena 
to material phenomena and became scientific. Along 
that line the progress has been marvelous. Man 
has done more to subdue the earth and have do- 
minion in the past fifty years than in all previous 
centuries. Man now goes forth not only over the 
earth, but also over and through the sea and through 
the air to show his achievements. But alas! Alas! 
All his progress is turned to the destruction of hu- 
man life. Just the very opposite to that for which 
God came in the Man of Galilee, to give life 
abundant to a self-slaughtering world. 

Those nations whichi the carnal and natural 
minds have dominated in their official life, are in 
deadly conflict. Other nations are selling their 
morals for money. Where the carnal mind is ac- 
tive and the natural mind rules the affairs of 
state, selfish greed will lower standards and cheap- 
en human life. In the first part of this twentieth 
century our education is pragmatic. The scientific 
development of the past fifty years has made it so. 
The demand is for practical results. Though the 
sphere of the practical has widened and the man- 
ual art industries are encouraged, yet with all our 
methods our education is unbalanced, partial, ab- 
normal. The lower utilities are emphasized. The 



Other Methods 83 



high utilities are minimized. Commercial values 
are dominant. Spiritual values are depreciated. 
Moral values are uncertain. Intellectual values 
are pragmatic. Physical values are mathematical. 
The whole man has been commercialized. Man 
is little better than a sheep. Sometimes he is of 
less value than the machine he runs. A partial, 
unbalanced, abnormal, wrongly emphasized, edu- 
cation has done this. Chaos threatens the world. 
All creation groans. Light glimmers. Faith lives. 
Hope smiles. 



CHAPTER IV 

RESULTS OF WRONG METHODS 

RESULTS are effects. Effects have their 
causes. That method that puts too strong 
emphasis on a cause causes bad effects. That 
method which puts too weak emphasis on a cause 
leads to ill effects. 

i. That method that stresses physical develop- 
ment and trains for physical giants at the cost of 
intellectual or moral power, may produce a su- 
perlative animal, a mighty athlete, but fail to edu- 
cate the man. The result would be danger to the 
social life and defeat the true ideal of an educated 
man. 

2. To unduly emphasize the intellectual may 
make strong minded, brilliant in thought, most 
acute in thought analysis, but the result to moral 
manhood may be most destructive. An educated 
thief, robber, rascal, is the worst kind of a man. 
There is something great in man besides mind, in- 
tellect. 

3. To emphasize only the moral is also hurtful 

84 



Results of Wrong Methods 85 

to the educated man. To be effective in right liv- 
ing, physical energy and mental power and dis- 
cipline are needed. Moral sentiment may become 
only a negative force without other elements to 
pull or push moral issues to the front. Moral 
sentiments may be good, moral theories are better, 
for mind forms the theory, but moral sentiments 
worked out into real life are best, because of the 
working energy that makes them effectual for good. 

But how have moral sentiments at their best? 
They are variable quantities. Conscience in one 
man differs from conscience in another man. Men 
and nations have fought one another impelled by 
conscience. The human element of conscience is 
fallible. It is human to err. And conscience, with 
the human elements active, works havoc too often 
in home and in state and in Church. More than 
conscience is needed for righteousness and peace and 
joy to all the v r orld. 

4. Then there is the religious element in man's 
nature. He cannot ignore this, but to ignore other 
elements, may cause man to be a religious fanatic 
and as cruel as man void of conscience. Some of 
the most cruel wars have been religious wars. Man 
is a religious being. He will worship. His ten- 
dency is to become like the object he worships. 
Even if he forms and fashions his own gods, mate- 



86 Man and His Education 

rially-or mentally, he becomes like them. But his 
own self-made gods are not better than himself. 
They cannot lift him above himself. They can- 
not push him up to a higher level. To rise above 
himself the lifting or drawing or pushing power 
must be above him in degree, or kind, or both. 
The power that does this must be more than physi- 
cal, mental, or moral. It needs to be more than 
all these put together in a united pull or push. 
The needed power is one that touches man's own 
spirit at the central point where the human and 
the divine, where God and man, touch each other. 
At that point of mutual touch faith begins to grow 
and divine light and life begin to flow into man. 
Thus man begins to believe and to speak and 
achieve from above his own sphere. Thus the 
Spirit of God comes into his thought and love and 
choice and life. Thus God who is Spirit begins to 
guide man into all truth. Yes, into all truth. 
And all truth centers in Jesus, the Christ. To 
guide to this center of force, of power, of light, of 
life, temporal and eternal, is the supreme and all 
comprehending mission of the Spirit of the living 
God. 

Even this spiritual power has been counterfeited 
by those who put asunder what God hath put 
together. The vagaries of the over-mystical, the 



Results of Wrong Methods 87 

too subjective, the so-called spiritualist, and those 
who deny the reality of material things and forces, 
are erratic, partial and fail to realize the divine 
ideal for man. The Spirit of God guides to the 
things of God in Word and Works, in Nature and 
revelation, all of which center in Him by whom 
all things were made, and without whom was not 
anything made that was made. 



CHAPTER V 



THE IDEAL METHOD 



THE ideal method contemplates the perfection 
of the individual person and works to this 
end. To attain this end, every element essential 
to the individual is considered, whether it be physi- 
cal, intellectual, moral, religious, or spiritual. The 
perfection of each is sought not to the hurt of 
another, but in harmony with every other. Each 
element, each faculty, each capacity, essential to 
the perfect man is carefully related and developed 
so as to make a full-orbed, well-rounded, and per- 
fect man. All the elements are to be so related and 
interblended as to produce one harmonious whole 
— a perfect man. And the relation of these ele- 
ments must be according to intrinsic worth. Man 
being a trinity of body, soul, and spirit, each of 
these must be so related as to make a perfect man. 
The body is sovereign in its sphere of materiality, 
but this sovereignty must not interfere with the 
sovereignty of soul in its sphere. And neither of 
these sovereignties must be allowed to interfere 
88 



The Ideal Method 89 

with the sovereignty of the spirit of man. All are 
sovereign in their respective spheres. Yet the spirit, 
of highest intrinsic worth, directs the soul of in- 
tellect and sensibilities and will, and the body with 
its energies, toward the high goal of a perfect man. 
The spirit of man is the candle of the Lord, and 
from that holy of holies the glory of the Lord is 
to shine forth through the whole temple, even to 
the outermost court. 

The sovereignty of the body is subordinate to the 
sovereignty of soul. The sovereignties of body and 
soul are subordinate to the sovereignty of the per- 
sonal spirit. Yet the personal spirit is dependent 
on the soul and body for the manifestation of its 
glory in the sphere of man on earth. And the 
soul and body are dependent on the spirit for their 
greatest glory. Thus mutual dependence and blend- 
ing sovereignties become harmonious in the perfect 
man. The lowest yields its sovereignty to the 
highest and receives the glory of the highest. Spirit 
thus ennobles and glorifies the body. 

The mineral elements have their sovereignty ex- 
pressed in the laws of gravity, chemical affinity, and 
cohesion. Yielding its sovereign laws to the sover- 
eignty of vegetable life, the mineral is exalted. 
The mineral and vegetable sovereignties yielding to 
the sovereignty of the animal life are exalted. 



9° Man and His Education 

And these three sovereignties yielding to the sover- 
eignty of human life are exalted by being made 
human. Thus the lower partakes of the glory of 
the higher and the lowest shares the glory of the 
highest. And in the perfect man the glory is 
shared by all the elements entering into his perfect 
manhood. 

But how can a perfect man be made with im- 
perfect elements? How can a clean thing come 
out of the unclean? Can a leopard change its 
spots? Can man educate unclean elements into 
cleanness? Can man make himself clean, or holy? 
He knows better than he does. To know to do 
good and do it not is sin. To transgress the law 
of the ideal is sin against that ideal. Not to be- 
lieve in the ideal is sin. Unbelief is sin. Not to 
believe the ideal possible of realization, and not to 
use the means for such realization is sin. Of these 
sins we are all guilty. And with such material the 
perfect man is not possible. The means are not 
adequate. The methods are inadequate. The 
agency is not adequate. Without help from above 
and without the submission of our sovereignty to 
that higher sovereignty we can never realize the 
perfection of sinful men, the goal of the education 
of man. 

Such help is available. It hath come to us from 



The Ideal Method 9* 

above us. The Spirit of God who moved upon 
the face of the waters in the beginning, who strove 
with men all through the centuries, in the fullness 
of time, conceived the ideal man who was born of 
a virgin, heralded and protected by angels, and bap- 
tized by the eternal Father with His Spirit. He 
was born in Bethlehem. He came out of Egypt. 
He was a Nazarene. Yet without sin. He ful- 
filled all righteousness. God's own ideal for hu- 
manity. In his face the glory of God did shine. 
In his heart the love-life of God did beat. In his 
hands the power of God wrought. In his feet God 
went about doing good. From his mouth came the 
words that are Spirit and life. He is the light of 
God for the world. He is the righteousness of 
God for sinful man. He is the Word that was in 
the beginning with God, and that was God. By 
him were all things created that are in heaven and 
that are in earth, visible and invisible, whether they 
be thrones or dominions, principalities or powers, 
all things were created by him and for him. He 
was before all things. And by him all things con- 
sist. In Him God and man stand together. In 
Him heaven and the world are reconciled. By 
faith in Him and fellowship with Him man is born 
from above and becomes like Him in righteousness 
and peace and joy in the Holy Ghost. To lay our 



92 Man and His Education 

sovereignties at His feet is to be exalted and to 
reign with Him forever. He is the Way, the 
Truth, the Life. In Him God's ideal becomes ours 
and our ideal becomes God's. He of God is made 
unto us wisdom, righteousness, sanctiflcation, and 
redemption. He is God's teacher and Saviour for 
all. The Alpha and Omega. The Amen. 



PART IV 
THE IDEAL OF MAN'S EDUCATION 



CHAPTER I 

THE IDEAL PROPAGANDA 

BEGINNINGS are typical. Promises are pa- 
ternal. The child is father of the man. 
Causes are ancestral. Coming events cast their 
shadows. Ideals glimmer before they gleam. The 
ideal education was at first only a glimmer, a spark, 
a dim flash, a promise. It is not yet a full gleam. 
Its rays are seen and their pointings are being recog- 
nized. Their focalization is clearing. The day 
star from on high is rising. The candle of the 
Lord, the Spirit of man, is flickering more brightly. 
The spirit of God is brooding and warming the 
spirit of man into life. The Sun of Righteousness 
is shining through the clouds more brightly. The 
eye of man is opening. The ideal for him, and to 
become his, is drawing him. It has been a push and 
a pull for at least six thousand years. The eternal 
years of God move on to bring us to His ideal for 
us — fellowship with Him and His Son. Then we 
shall be like Him, and see Him and His ideal as 
they are. 

95 



96 Man and His Education 

The propaganda of all this began in the Garden 
of Eden. The light from above was dimmed by an- 
other. The voice from above was muffled by an- 
other. A subtle deceiver intruded and doubt cast 
its shadow and fear moved the heart of man. He 
fled from the voice and light and lost sight of the 
true ideal. Doubt blinded faith, fear clouded love 
and the carnal mind feasted on the fruit and the 
natural mind became ambitious. The pure white 
light became lurid. The voice of love became the 
voice of fear and was tormenting. With man God 
was angry and the Devil was pleased. Man's view- 
point of God, the True, the Beautiful, and the 
Good, was changed. But God, who is light and 
love eternal, did not leave man to his delusion. 
His Spirit strove with man. His Word spoke to 
man. His light continued to shine for man. 
Though man's vision was dimmed and his hearing 
dulled, the voice and the light did not fade entirely 
away. Man still had power to hear the promise 
which was the ideal, the bud of faith and hope in 
his soul. The Spirit of God brooded over man's 
spirit and kept him conscious of God and gave him 
power to see light, and catch glimpses of an unfold- 
ing and leading ideal. To follow that leading and 
to look at that unfolding was the way of faith, of 
learning, and of life. 



The Ideal Propaganda 97 

In the propagation of the ideal, two agencies 
were employed. The one was subjective, the Spirit 
of God, the divine immanence, which kept man 
spiritually alive, though dominated by the carnal 
and natural minds. The objective agency was the 
angel of Jehovah, the angel of the covenant, the 
revealer of God unto man. Thus helped the ideal 
did not vanish out of sight nor perish from the 
earth. Clouds thickened, floods came, but the 
rainbow of promise and assurance could still be 
seen. God was yet present in His world, though 
like Jacob in the night, men knew it not. Even 
the vapory cloud became a pillar of His presence, 
and the pillar of fire, a gleam of His presence. 
In and through these God touched stone with 
His finger and His thought was engraved for 
man's learning and comfort. God's ideal for man 
would not down. Man's vision of that ideal 
did not perish from the earth. God wrought 
from below upward and from above downward 
to keep man's eye on the ideal and to keep man's 
heart beating for its realization. So susceptible 
was man and so effective the agencies of God, 
that man saw the glory of the ideal and said: — 
"Unto us a child is born, unto us a son is given 
and the government shall be upon his shoulder 
and his name shall be called Wonderful, Counsellor, 



98 Man and His Education 

the Mighty God, the Everlasting Father, the 
Prince of Peace, and of his government and peace 
there shall be no end, upon the throne of David 
and upon his Kingdom, to order and establish it 
forever. The zeal of the Lord of hosts will per- 
form this." 

And He is doing this very thing. He did so 
come. He is the Word made flesh, Son of God 
and Son of Man. The government for righteous- 
ness and peace, the Kingdom of heaven, is on His 
shoulder. He is Counsellor for the world. He is 
the mighty God made manifest. He is the ever- 
lasting Father revealed. He is the Prince of Peace. 
He is the righteous One. He is the Alpha and 
Omega of man's hope, man's glory, of man's life. 
All true seers and prophets point to and tell of Him. 
All true evangelists and apostles proclaim Him. All 
true teachers, learn of Him. He is heaven's eternal 
ideal for man's following. Looking to Him, learn- 
ing of and following Him, man's perfection is the 
goal, and God's ideal realized is the glory ever- 
lasting. 



CHAPTER II 

THE IDEAL AT WORK 

THE ideal for man and his education is not 
only high, but in its drawing and uplifting 
power, touches the lowest condition and need of 
man. The Word of God is the gateway to His 
ideal for man. Through the Word the ideal 
reaches man in his lowest state. Its work begins 
in man in his lowest state. In the stable manger 
it pulsated with human life. Where the mineral, 
vegetable, animal, and human elements blended, 
there God's ideal began to show man the way, the 
truth, the life. There God's ideal began to draw 
and lift up. There was the hiding of His power. 
There was the beating of His heart. There His 
life-flow began for complete redemption. There 
began the work of regenerating man, and through 
man, the world. Parental love and power guarded 
that beginning. Angels of the Lord guarded that 
beginning. Beginnings are difficult. Divine power 
in human conditions is adequate. The love-thought 
of God can touch death into life, can overcome 
99 



IOO Man and His Education 

opposing environment of all creaturehood. And it 
did when the Word that was in the beginning with 
God, and that was God, became flesh. Though 
veiled by flesh, He wrought and His glory became 
manifest. The ideal budded, blossomed, fruited. 
He waxed strong in spirit filled with wisdom, and 
the grace of God was upon him. At twelve years 
of growing work and unveiling power, the learned 
doctors of the law marvelled. And at thirty years 
of working in home, in Church, in state, the record 
says, He increased in wisdom, in stature, in favor 
with God and man. As a man he learned by ex- 
perience, he grew in stature, in fellowship with 
the Father, and in social life among men. He was 
no youthful prodigy. He was no "boy preacher." 
He was no wonderful worker before he was thirty 
years old. He was God's ideal for all, as a son 
and worker, as a teacher, as a preacher, as a Son 
of man, as a Son of God. He made haste slowly. 
He walked with God. God walked in him. 

After thirty He wrought more manifestly. He 
had fulfilled the laws of God for individual and 
family life. Now He enters upon the official work 
of Church and State life — human life in its larger, 
more complex, relations. He fulfills all law in 
both Church and State. He is a loyal Churchman. 
No device of man or cunning of Satan, could en- 



The Ideal at Work IOI 

trap Him, or deter Him from the will of the 
Father. No matter what others might do He 
would finish the work his Father gave him to do. 
The Father's thought was his thought. The Father's 
love was his love. The Father's purpose was his 
purpose. The Father's way was his way. He and 
the Father were one. The work of both was one 
and the same. In beginning, in method, in means, 
in final purpose, it was the same. It was the work 
of God in man, through man and all embodied in 
man, for man. His work began "in the beginning." 
It will end in the consummation of all things. He 
is the Lamb slain from the foundation of the world, 
but revealed in time. He is the antidote, the anti- 
toxin for sin. In Him man, the son of Adam, was 
regenerated and glorified. To follow Him in the 
regeneration is our work. 



CHAPTER III 

THE IDEAL AT WORK AMONG SOVEREIGNTIES 

THE divine ideal has to do with all things in 
ail conditions and in all relations. Every 
creature has its sphere and its law in that sphere. 
Everything has in it the element of sovereignty. 
To destroy that sovereignty is to destroy that thing. 
To harmonize all things is to harmonize all sov- 
ereignties. This is the work of the Ideal of God 
for this world. 

In the mineral kingdom there are sovereignties. 
And these sovereignties have their laws by which 
they are governed and known and named. , Only 
by the perpetuity of these sovereignties by law can 
mineral elements be known from generation to gen- 
eration and their laws be so recognized. The law 
of gravity is universal here. The law of chemical 
affinity is everywhere in evidence. The law of 
cohesion is apparent. These laws make manifest 
the nature of the elements comprising the mineral 
kingdom and make their classification and utility 
possible. Thus the kind and quality of rock, the 
102 



The Ideal at Work Among Sovereignties 103 

nature of water and air are known. These ele- 
ments and their laws are basic for superinduced 
kingdoms of vegetable, animal, and human. And 
their laws are in evidence wherever they are. Vital 
and higher forces may utilize them but cannot de- 
stroy them and manifestly exist. 

The plant cannot make its existence manifest to 
man without these elements and their laws. The 
vital force vitalizes them, places them, colors them, 
shapes them, forms them into vital organisms by 
their own laws. Whatever the name and nature 
and form and color of the vegetable, it is so known 
by the laws governing the elements composing it. 
The mineral elements submit to the power of the 
vital force and are perpetuated in a higher sphere, 
the sphere of vegetable life sharing the glory thereof. 

So, too, in the animal kingdom. The vegetable 
elements with their laws reappear in a higher and 
more sensitive form but still exist. The higher 
life of the animal has given to all its elements 
a new and higher form of organism. The laws of 
gravity, of chemical affinity, vital and non vital, are 
operative in the animal, and lifted to a higher plane 
of being by submitting to the law of like higher 
life, known as animal life. 

So in human life there is power to transmute 
and transform all the elements of the mineral, vege- 



104 Man and His Education 



table, and animal kingdoms, into the human or- 
ganism giving them its own glory. No law of any 
of those elements is violated in that transmutation. 
Every element and its law is glorified by submit- 
ting to the law of human life. In man they are all 
humanized. In man they all share the glory of 
man. In man every one has been born anew, born 
from above. 

So, too, in the divine man, or the ideal of God 
for man. In the God man every element of all 
the kingdoms earthly may share the divine glory. 
To submit to Him is to share His glory. Thus 
man is born from above, his whole being trans- 
muted into the life divine, and comes into harmony 
with God. Man has not lost his identity, nor his 
individuality, but has thus been glorified with the 
ideal of God regnant in him. Every element of 
his nature, and of all nature in him, shares the 
glory of the ideal of God for him. 

There are four other sovereignties with which 
the Ideal has to work. There is, first, the sover- 
eignty of the home. This is the first social organ- 
ism. This is the basic unit of all society. God 
gives to this organic unit a sovereignty most sacred. 
God lays His only Son down into the lap of the 
home. His ideal became flesh there. He submitted 
to the law of the home. He sanctified and glorified 
that sovereignty. Home is a sweeter word since 



The Ideal at Work Among Sovereignties 105 

then. Home has a greater glory since then. He 
laid himself down under cover of the home and 
transfigured it with His glory. 

Then there is the Church. As man's body lo- 
cates and reveals the spirit of man, personal and 
sovereign man, so the Church is the body of Christ, 
congregation of believers in Him, looking up into 
His face, and becoming like Him. To trust Him 
submissively, hopefully, lovingly, is to share his 
glory. We become like our Ideal. 

Then there is the State. Here, too, is a sover- 
eignty. Caesar is its King. His law is for the 
common good, for justice and equity among his 
citizens. He takes notice of their overt acts and 
legsislates concerning them. He cannot pass 
through the door of the five senses. At the thresh- 
old of every sense he must pause and await the 
appearance of the kingdom within before he can 
act as legislator, judiciary, or executive. There- 
fore, his sovereignty is limited, too. All sovereign- 
ties but one are limited. All limited sovereignties 
are glorified by submitting to the law of the one 
absolute sovereignty of the Lord of lords and 
King of kings, the God-man, the Supreme Ideal 
for all the earth. In Him all elements are har- 
monized, all their laws filled with glowing light, 
love and life, and all sovereignties harmonized 
and glorified. Even so. Amen. 



CHAPTER IV 

THE IDEAL AT WORK IN THE SCHOOL AMONG 
SOVEREIGNTIES 

AMONG the sovereignties in our country and 
in the midst of our social sovereignties, is the 
School. The Ideal works here. He speaks to the 
home here. He counsels the Church here. He 
respects the State here. He cooperates with all 
here, for the good of all. His light radiates for all. 
There reflections and refractions of His light make 
all more beautiful, useful, glorious. 

There is first, the Church, His own Body. It 
is in the School. It touches the spirit of every 
pupil. It breathes the breath of God into the 
life of every one. There is the hiding of His power 
in the school of our country. But His power is 
there. The Spirit of the living God strives there. 
The elements of humanity with the prismatic re- 
fractions are there. The Ideal lies down there 
much like He lay down in the babe in the manger. 
Humanity veils Him. Angels sing of Him. Shep- 
herds wonder, see, rejoice. Herod frowns and 
1 06 



The Ideal at Work in the School 107 

seeks to kill. Wise men pay tribute and go home 
satisfied that the stars center in Him. The music 
of the spheres echoes about Him. The powers of 
darkness are grouchy about Him, and smile their 
skeptical smile and put a growl into their speech. 
Heaven waits and is patient. Earth wonders and 
must wait. God's Ideal is wrapped in swaddling 
clothes, habiliments of flesh, sleeps, to awake like 
the light that shines more and more unto the per- 
fect day. He that believeth shall not make haste. 
God is in no hurry. With Him one day is as a 
thousand years. In Him is light and love and 
life and glory for all. The unfolding is like life 
in the plant, in the flesh, through all earth, so 
gradual that man cannot see the growing. The 
eternal years of God are His. 

He sees the home in the child — in the school. 
Honor thy father and thy mother, He says. In 
the home the child's education begins. As the twig 
is bent, the tree is inclined. There teaching, train- 
ing, nurturing, begin. There the spirit receives its 
first tempering. There the atmosphere of life im- 
parts its ozone or its poison. Therefore God says 
to the parent, Train up a child in the way he 
should go. Fathers, provoke not your children to 
wrath, but bring them up in the nurture and ad- 
monition of the Lord. Authority must not be 



108 Man and His Education 

abused. Under the reign of the Ideal it is not. 
Obedience must be learned, the obedience of God. 
A good servant makes a good master. The sover- 
eignty that serves a higher sovereignty grows in 
the power of that higher sovereignty. The child 
loyal to his home, finds higher sovereignties honor- 
ing him. The sovereignties of school and of State 
and of Church will lift him up. Right life in the 
home prepares for right life everywhere. 

Then there is the State, Caesar's realm. Render 
unto Caesar the things that are Caesar's, saith the 
Ideal. Caesar impersonates the aggregation of all 
other personal and civic sovereignties. In all secu- 
lar matters of State, Caesar is sovereign. He legis- 
lates for the person, the home, the school, and even 
the Church, in matters overt and secular. He is 
set for justice and equity among his subjects. In 
matters overtly human he is sovereign over all, 
for the good of all. 

Under the reign of the Ideal, the home and the 
School and the State and the Church are coopera- 
tive to the supreme end, the perfection of man, the 
harmony of all units and all sovereignties under 
the reign of the kingdom of heaven. The view 
point of this consummation is the Ideal of God 
revealed to man in Jesus the Christ. He is the 
key to the revelation of God, to the interpretation 



The Ideal at Work in the School 109 

of the works of God, and to the adequate causes 
for so great and glorious a consummation. By Him 
were all things created that are in heaven and 
that are in earth visible and invisible, whether they 
be thrones or dominions, principalities or powers, 
all things were created by Him and for Him, and 
He is before all things. And by Him all things 
consist. And He said — All things whatsoever ye 
would that men should do unto you, do ye also 
unto them. This is the law and the prophets. 
This is the Ultima Thule for all persons and all 
sovereignties among men. 



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